The content of this blog presumes you are already familiar with Denver Snuffer's books. Careful explanations given in the books lay the foundation for what is contained here. If you read this blog without having first read his books, then you assume responsibility for your own misunderstanding and misinterpretation of the writer's intent. Please do not presume to judge Mr. Snuffer's intentions if you have not first read his books.

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Friday, August 20, 2010

2 Nephi 31: 1

"And now I, Nephi, make an end of my prophesying unto you, my beloved brethren. And I cannot write but a few things, which I know must surely come to pass; neither can I write but a few of the words of my brother Jacob."

Don't make any mistakes, Nephi was a prophet. He knew he was a prophet. He also knew his testimony and explanations were indeed prophesy. So, in case you were wondering, here he removes any doubt. He is "making an end of my prophesying unto you." And he identifies "you" to mean his "beloved brethren." Who would that be? Could gentiles be included as his "beloved brethren?" What would a gentile have to do or be in order to qualify for that description? They why aren't you doing that?

Why "cannot" he "write but a few things" further? Is there a limit put upon his prophecy for us? (1 Nephi 14: 28.) Would he have liked to have said more? Does he assure us what he did write is true and complete as far as permitted to be written? (1 Nephi 14: 30.)

What does it mean that he knows it "must surely come to pass?" How can he know that? What does it mean about the information we have in his record? How closely was the information given in conformity with what the Lord wanted him to reveal? How seriously should we take the record or prophecy of Nephi?

Why does Nephi refer again to his brother Jacob? What did Nephi and Jacob have in common in their faith and knowledge? (2 Nephi 11: 2-3.) What does this imply about the validity of their testimony, their prophecy, their commission to deliver words of warning? What level of attention should their words attract from us? If we give them strict heed, will they lead us in the way of life and salvation?

As he ends his record, an aging and dying prophet, whose journey began on another continent is pleading to us to save ourselves. He has been such a significant source of faith in moments of despair, that when the Lord was reminding Joseph Smith of faith in troubled times, He drew directly from Nephi's life. Joseph was in Liberty Jail, abandoned by force of arms by his people, who had been evicted from Missouri. The governor had ordered the extermination of Mormons if they remained. Joseph's people had been killed, mobbed, evicted, driven in the snow from Missouri, their property pillaged, their women abused, and their houses burned. In a dungeon cell, Joseph was lamenting his plight. He felt abandoned by the Saints, and by God. As he pled for relief, the Lord told him to face adversity without complaint, because it would ultimately be for his good. When the Lord spoke and reminded Joseph of moments of despair over which faith and hope triumphed, one of the moments used was taken from Nephi's life:

"if the billowingsurgeconspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good." (See, 1 Nephi 18: 13-16.)

It was no accident that the 116 pages were lost, compelling the use of Nephi's full record to begin the Book of Mormon. It was a "wise purpose" indeed. (Wds. of Mormon 1: 6-7.) These words were always destined to come to us unabridged, from the hand of Nephi unaltered, translated by the gift and power of God into our language by Joseph Smith. Now they confront us, inform us, elevate us, warn us and deliver to us the means of obtaining the fullness of the Gospel of Jesus Christ.

2 comments:

1 Nephi 18:21 21 And it came to pass after they had loosed me, behold, I took the compass, and it did work whither I desired it. And it came to pass that I prayed unto the Lord; and after I had prayed the winds did cease, and the storm did cease, and there was a great calm.

So Nephi (son of Lehi) has the same power that was given to Nephi (Son of Helaman)

Helaman 106 Behold, thou art Nephi, and I am God. Behold, I declare it unto thee in the presence of mine angels, that ye shall have power over this people, and shall smite the earth with famine, and with pestilence, and destruction, according to the wickedness of this people. 7 Behold, I give unto you power, that whatsoever ye shall seal on earth shall be sealed in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven; and thus shall ye have power among this people.

Helaman 1112 O Lord, wilt thou turn away thine anger, yea, thy fierce anger, and cause that this famine may cease in this land. 13 O Lord, wilt thou hearken unto me, and cause that it may be done according to my words, and send forth rain upon the face of the earth, that she may bring forth her fruit, and her grain in the season of grain. 14 O Lord, thou didst hearken unto my words when I said, Let there be a famine, that the pestilence of the sword might cease; and I know that thou wilt, even at this time, hearken unto my words, for thou saidst that: If this people repent I will spare them. 15 Yea, O Lord, and thou seest that they have repented, because of the famine and the pestilence and destruction which has come unto them. 16 And now, O Lord, wilt thou turn away thine anger, and try again if they will serve thee? And if so, O Lord, thou canst bless them according to thy words which thou hast said. 17 And it came to pass that in the *seventy and sixth year the Lord did turn away his anger from the people, and caused that rain should fall upon the earth, insomuch that it did bring forth her fruit in the season of her fruit. And it came to pass that it did bring forth her grain in the season of her grain.

I am delighted that you have begun commenting on these next three chapters. They describe the way back. I'd like to ask a few questions in advance, hoping you'll incorporate the answer to my questions in your commentary.

Is there a second baptism, along the way?

In verse 11, a prophet so advanced along the path that he hears the voice of the Father, is encouraged to repent and be baptized.

This appears to be the same baptism that I recieved at age 8. After all there is no other ordinance performed within the church called baptism.

Yet in The Second Comforter you refer to the baptism which was performed on the 12 Nephite disciples as a washing. Section 76:50-51 is another place that baptism seems to be a more advanced ordinance.

Those "who...come forth in the resurrection of the just" are those "who received the testimony of Jesus" (Second Comforter?) and are "baptized". That is akin to saying, "One may become President of the United States when you take the oath of office and register to vote. Baptism here seems out of order and preliminary if it is the baptism I recieved at age 8. If, however, there is a baptism which follows the Second Comforter, I know nothing at all about it, except what is hinted at in these scriptures and in your 1st book.

The baptism I recieved is at the very beginning of the path. Why is God the Father telling an advanced prophet to repent and be baptized? Why does "The Vision" report baptism after recieving the testimony of Jesus?